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As we say the Name, we become settled in the stage of nonretrogression, for we are grasped by the unhindered light of Tathagata’s compassionate mind. Since this is the case, I feel no personal need to inquire anew about “being grasped, never to be abandoned.” In addition, the Garland Sutra states, “The person who hears this dharma, rejoices in shinjin, and is free of doubt, swiftly attains the supreme enlightenment; such a person is equal to the Tathagatas.” Moreover, the Seventeenth Vow declares that the Name shall be said in praise by the countless Buddhas in the ten quarters. I understand the reference to “the Buddhas countless as the sands of the Ganges” in the passage on the fulfillment of this Vow to be the people of shinjin. I believe that such people are equal to Tathagatas from this present life. Beyond this, I do not rely on my calculation as a foolish being. I would like to have your detailed views on this matter.

Respectfully.

Joshin

Seventh month, 12th day

~

[Shinran’s Reply: On Being Equal to Buddhas]

You should understand that the moment of settling of those who entrust themselves to Tathagata’s Vow is none other than the settling into the stage of nonretrogression, because they receive the benefit of being grasped, never to be abandoned. Whether we speak of the settling of true shinjin or the settling of the diamondlike shinjin, both come about through being grasped, never to be abandoned. Thus is awakened the heart and mind that will attain the supreme enlightenment. This is called the stage of nonretrogression, the stage of the truly settled, and the stage equal to the perfect enlightenment.

The Buddhas in the ten quarters rejoice in the settling of this mind and praise it as being equal to the hearts and minds of all Buddhas. Thus, the person of true shinjin is said to be equal to Buddhas. He is also regarded as being the same as Maitreya, who is in [the rank of] succession to Buddhahood.

Since persons of true shinjin are guarded in this world, the Smaller Sutra of Immeasurable Life speaks of “the protection of the countless Buddhas in the ten quarters.” This does not mean that they guard such persons after birth into the Pure Land of peace, but rather that they watch over them with protecting thoughts while such persons are still in this Saha world. The Tathagatas throughout the ten quarters, countless as the sands of the Ganges, praise the minds and hearts of persons of true shinjin; it is taught that they are equal to Buddhas.

Further, Other Power means that no working is true working.

“Working” [that is negated] is the practicer’s calculating and designing. Tathagata’s Primal Vow surpasses conceptual understanding; it is a design of the wisdom of Buddhas. It is not the design of foolish beings. No one can fathom the wisdom of Buddhas, which surpasses conceptual understanding. This includes Maitreya Bodhisattva, who is in [the rank of] succession to Buddhahood. Thus, the great teacher Honen said, “No working is true working.” My understanding has been that nothing apart from this realization is necessary for the attainment of birth into the Pure Land; therefore, what others may say is of no concern to me.

[Second month, 25th day]

[Shinran]

[Reply to Joshin-bo]

When a person has entered completely into the Pure Land of happiness, he or she immediately realizes the supreme nirvana; he realizes the supreme enlightenment. Although the terms differ, they both mean to realize the enlightenment of the Buddha who is dharma-body. As the true cause for this realization, Bodhisattva Dharmakara gave us the Vow of Amida Buddha; this is known as directing virtue for the sake of our going forth in birth. This Vow of directing virtue is the Vow of birth through the nembutsu. To entrust oneself wholeheartedly to the Vow of birth through the nembutsu and be single-hearted is called wholehearted single practice. In terms of the Tathagata’s two forms of giving, true shinjin is to entrust oneself to the Vow of giving and be single-hearted; this shinjin arises from the working of the honored ones, Sakyamuni and Amida.

ACKNOWLEDGMENTS

The Collected Works of Shinran has been designed to present the entire body of Shinran's doctrinal writings in translations that are consistent in method, lucid, and reliable. English versions have been produced drawing on recent research in Buddhist, historical, and religious studies and on the rich tradition of Shin Buddhist scholarship. Special attention has been given to rendering Shinran's works with a high degree of literal accuracy, in the hope that the translations might thus serve effectively in guiding readers to an understanding of the core of his thought, the religious transformation termed shinjin.

The translations have been closely reviewed by a committee chaired by the General Editor of the Shin Buddhism Translation Series. Professor Yoshifumi Ueda served as General Editor from the start of the Series in 1978 to the year of his death in 1993, at the age of eighty-eight. He contributed formatively and substantially to the policies for translation and to a number of introductions and glossary entries. Professor Gadjin M. Nagao, who has been active in the project since its beginnings, has served as General Editor from 1993 to the present. The review committee, which has met monthly since 1978, at present includes, in addition to the translation staff: Professors Keiwa Ishida, Jitsuen Kakehashi, and Ryusei Takeda. In the past, Professors Ryosetsu Fujiwara, Mitsuyuki Ishida (deceased), Kenryo M. Kumata (deceased), Hakunin Matsuo, Michio Sato, and Shoho Takemura also served on this committee.

Throughout the project from its inception, the original drafts of the translations have been prepared by the Head Translator, Dennis Hirota, and then reviewed in weekly meetings with a committee of translators. This committee, which has also contributed to the introductions and other appended materials, at present includes Professors Hisao Inagaki, Michio Tokunaga, and Ryushin Uryuzu. In the past, Professors Taitetsu Unno and Fumimaro Watanabe (deceased) also served on this committee and contributed in particular to deliberations regarding translations of technical terms.

Invaluable assistance in the process of publication has been provided by Kimiko Hirota (editorial assistance and proofreading), Masako Sugimoto (proofreading and indexing), Yoshiharu Wake (list of terms), and W.S. Yokoyama (copy editing, book design, and cover).